成唯識論了義燈 5.226

5.226

定《論》：尋伺十一俱，增輕安故。《疏》云：言人云：三藏言西方有二說，一、云未至定有尋、伺非根本地者。不然，尋、伺支非未至故。《論》有誠文，初靜慮也，此意不是不許尋、伺通近分地，但說立禪支不依近分故，破他妄傳。三藏云：西方有二釋，一云：尋、伺在未至定非根本地故，諸德不悉皆妄彈斥。應尋此說了本為真。問：何以得知，靜慮支立唯依根本？答：《顯揚》第二云：離欲惡不善法故，有尋有伺，離生喜樂，初靜慮具足住。釋云：具足者，謂修習圓滿。住者謂於入住出隨意自在。若此諸支在近分立，何名圓滿出入自在？若分有故亦得立支，無色應立，何故《對法》第九不依無色，故唯根本？

The *Śāstra* on absorption states that investigation and analysis are concomitant with eleven, because pliancy is added. The *Commentary* says: Someone says: The Tripiṭaka Master said that in the western lands there are two explanations; one says that the threshold meditation has investigation and analysis and the fundamental ground does not. This is not so, for the factors of investigation and analysis do not belong to the threshold. The *Śāstra* has explicit text: it is the first dhyāna. The intention here is not to disallow investigation and analysis from applying to the threshold ground, but merely states that the establishment of the dhyāna factors does not rely on the threshold; hence it refutes the other's erroneous transmission. The Tripiṭaka Master said: In the western lands there are two interpretations; one says that investigation and analysis are in the threshold meditation and not in the fundamental ground, and so the various virtuous masters did not understand and all erroneously criticized it. One should examine this statement and understand the original as true. Question: How is it known that the establishment of the dhyāna factors relies only on the fundamental [ground]? Answer: The second [fascicle of the] *Xianyang* says: Because of detachment from desires and bad, unwholesome factors, with investigation and with analysis, with joy and pleasure born of detachment, one fully abides in the first dhyāna. The commentary states: "Fully" means the culmination of cultivation; "abides" means mastery at will in entering, abiding in, and emerging from it. If these various factors were established in the threshold, how could that be called culmination and mastery in emerging and entering? If their partial presence also allowed factors to be established, they should be established in the formless [realms]; why does the ninth [fascicle of the] *Abhidharmasamuccaya* not rely on the formless? Hence they are only in the fundamental.